The large number of extant documents concerning the early thirteenth-century Latin Patriarch of Jerusalem, Albert degli Avogadri (c. 1150-1214), demonstrate both his impact on his times and the ways in which his life was shaped by his historical circumstances. Among the documents that were written or co-written by him were those that established, or sanctioned, the normative way of life of three particular groups within the Church of his time: the canons of Biella, in the county of Vercelli, the first (clerical), second (Religious), and third (lay) orders of the Humiliati, and the Latin hermits who became known later as the Carmelites. It is primarily because of his foundational influence on the Carmelites that Albert is remembered today but, together, the surviving documents reveal Albert’s different fields of expertise, his adroit handling of his ecclesiastical responsibilities and the historical circumstances that shaped both his early development and later life. Introducing the reader to the relevant features of the feudal period in which he lived, and to the complex social forces that shaped that age, this documentary biography traces his engagement with the society and Church of his time as a canon regular and Prior of the Holy Cross of Mortara, as Bishop of Vercelli, and as Latin Patriarch of Jerusalem. Divided into two volumes, each of twelve chapters, the first section deals with the period before Albert’s appointment as Bishop of Vercelli in 1185 in two chapters. The three chapters of section two describe the first period of Albert’s ministry as Bishop of Vercelli, 1185-91. In five chapters, the third section presents the second period of Albert’s time in Vercelli, 1191-97, under Pope Celestine III. Section four outlines, in eight chapters, the final period of Albert’s episcopal ministry in Vercelli, 1197-1205, under Pope Innocent III. Albert’s ministry as Latin Patriarch of Jerusalem under Pope Innocent III is the subject of the six chapters of section five. Focusing on his roles as mediator and judge in the resolution of conflict and his commitment to reform, the conclusion tries to identify the principal influences and values that shaped Albert’s life.
The Carmelite Rule of 1247 was based on the Formula of Life that Patriarch Albert of Jerusalem drew up for a gruop of Latin heremits on Mount Carmel. This book presents the Albert role of autor/editor to the text of the Formula of Life. The Carmelite Rule of 1247 was the Formula of Life that St Albert oj Jerusalem drew up for the Latin heremits on Mount Carmel sometime between 1206 and 1214. Since he drew up the document that prived the foundation for the Carmelite Rule, might seem obviouse that Albert was a significant influence in the formulation of the Carmelite way of life. In this book the author try to identify the princiapal difficulties that contemporary Carmelites face when they try to interpret the Rule and to make in their normative guide in the concret circomstances of their daily lives. Some of these issues are historical, such as clarifying the probable origins of the Latin heremits on Mount Carmel. Tags: Rule, Hermits, Mount Carmel, Crusaders, Formula of Life, Identity, Foundation, Canonical Hours.
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ill.-rstampa anastatica (aprile 2014). The book thus opens with a broad sweep covering the historical and religious environment of the eleventh to thirteenth centuries in 170 pages. It is not unlike that undertaken by, for example, Franco Dal Pino in his history of the Servites and indeed Mosca acknowledges his debt to him, though not to his work on the Servites (p.123, note 92). This chapter concentrates on juridical themes and on the founders and early rules closest to those of the Carmelites (p.140). This sort of synthesis is perhaps the most difficult form of history- writing, but the result is not very satisfactory. Much of it simply summarises the readily available work of others and Mosca constructs a deceptively simple and beguiling view of the medieval church. For example, the role of the papacy is modelled using normative texts without acknowledging the difficulties of implementation (on p.115 he records simply that the “verdict of the papal tribunal could substitute a government, or transfer its power,” as though this would not have been controversial). This section is also marked by an extraordinary absence of women, included only as an afterthought on pages 169-170.
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